| Thoughts Just had my appiontment with the crisis team today, and at one point i asked him wether he sees alot of schizophrenics, and he says hes seen alot, and that most of them keep up a part time job. This leads me to think why going out for me is so mipossible, i must have agoraphobia on top of it then, i thought the two go hand in hand. I think the reason why im also agoraphobia is the what lead and perpetuated me to the total schizophrenic breakdown. It wasnt just a profound contradiction in me that had finally come to the surface, spured on perhaps by some devastating affect or potential trigger, i was humiliated and pressureised into a schizophrenic breakdown, to the point where reality became a surreal nightmare. There was a devastating thing that happened, something i wont say, but all in all it was the above that led me to be trapped in a nightmare. I really lost my way when i became a teenager, due to my schizophrenogenic parents but especially due to my intentional dad, this was something, a profound contradiction that had been building up in me for a long time, since my earliest years. I had my inherent good (perfect, wether you believe it or not) nature, a mum who, spured on but a 'emotionally' abusive husband was inherantly good intentioned, and a dad who was like a devil, a evil recluse who never left the house for what it seemed at the time to terrify me all the more. The things he would say, tell me to do and the way to act were at a complete opposite than those i got from my mum, and were always contradictory in themselves. He used to take tons of drugs (thats all hed do all day), and would either be in one of two extremes, completely off balance, behavior that if it were boserved by anyone of experience would get him into a hospitol. He was either ridiculously, sickeningly happy to the point of, not crying, but weeping. A truly pathetic sight. Or he was in the absolute and complete contradiction and opposite, a for all intentional purposes sadist, a twisted contradiction who never talked but only shouted, that was his normal vioce, who would invent things to scold me about and even do these things over the things he told me to do. That was the uneggagerated father firgure i had as a child, i wont even tell you the rest as i cant put it into words. When I grew up, the anxiety of moving to highschool, and having nothing to fall back on (no faith in a stablised Self) all that contradcition, all that i knew came to the surface and turned me into something that to the core i wasnt, and thats what i mean when i say i lost my way as a teenager, and what led to that devastating impact that completely pushed me over the edge. It was a situation after that though, when i experienced in one moment the edstruction of the foundtation of the ego. This was one evening after i had come back from a night out with my friends at the age of 15, i got railed by my parents for it being eleven o clock without having called, whereas i was used to staying out much later. It was only my dad, he had gotten my mum in hysterics for no reason (that shitheaed!), and he kept pushing me over the edge. As i were walking up the stairs he was walking, right behind me, and said "are you drunk?", making me extremely self-conscious, something he used to do alot in my childhood as well with my being overweight, it makes you extremely self-conscious when youve got the drive of schizophrenia and someone is walking directly behind you, right up to you, commenting on you. But anyway, so i went up to my room and, my parents burst in with my mum in hysterics, and my dad with the most incredibly, undistcirably fucking, stupid smirk on his face, and i commited the first act of self harm that night in front of them, i hit myself in the head four times. Then my mum woke up, and walked out upset, and thats when i saw my dad, and he closed the door. I should say that it was the devastating thing that happend more than the events of the night that forced me to do whats next, it had been maturing in me for quite a while by then, and the events of that night just ripened it completely. I took my hunting knife from under my bed and attempted to cut myself first horizontally across my forearm. I felt absolutely nothing, and all i saw was a white line in the dim light of the night sky. I pressed a bit harder this time and attemtped to cut another line directly through it, but the knife missed and went across the edge of it. This falier, completely pushed me, entirely over the edge, and i pressed with all my strenght this time right across both of them, so i ended up with almost a star on my forearm. How to disricbe the sensation! It was like being disovled in a white sea. The dimension opened up through the cancellation of the potentially enormous physical pain through the gigantic emotion pain. Thats a night that ive never felt anything like it before, but i looked back at my arm and both were still only white lines, but one was split open, but there was still no blood (due to their being clean cuts) so i got into bed and almost fell asleep, with the most enourmaous experience still fresh on my conscience, knowing that when i woke up i wont be the same. It was only after a couple of minutes that my arm felt damp, and it was covered with blood. I look back at it now, and see that all three would have eneded stitches. But it was the events that followed that proved this experience wasnt just a 'mad rush' but was in fact a disintergration of the foundtaion of the ego, as i was never the same after it and continually lost my grip on things, until at last, the actual Self disolved and i became trapped in a nightmare, just like the end of the story the Double with goldyaking (a book you would definately read). I cant be bothered to clean this post up and finish it, all the infomation is here if you read back and iece it together. I was humiliated and so forth into a breakdown, do to the destruction of the foundtation of the ego, until eventually the ego dispersed. |
The world is deep,
deeper than day can comprehend.
/"You'll do better, Licinius, not to spend your life
Venturing too far out on the dangerous waters,
Or else, for fear of storms, staying too close in
To the dangerous rocky shoreline."
/Truning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the center cannot hold;
Mere anacry is loosed upon the world ...
Surely some revelation must be at hand.
/What were we doing when we unchained this earth from its sun? Wither is it moving now? Wither are we moving? away from all suns? Are we not lplunging continually? Backward, sideward, forward, in all directions? Is there still any up or down? Are we not straying as through an infinate nothing? Do we not feel the breath of empty space? Has it not bebcome colder? Is not night continually closing in on us?
/The sun is cursed by all men jaded;
To them the worth of trees is - shaded!
/Slipp'ry ice
Is paradise
As long as dancing will suffice
/My mind is like a jade jar of ice,
Never invaded by even half a moat of dust
Though the jade jar be obscured without,
I pay no mind at all -
On the terrace of Immortals,
I climb straight to the highest level
Churchill: "August 14th 19944./ The P.M. was in a speculative mood today. When I was young," he ruminated, "for two or three years the light faded out of the picture. I did my work. I sat in the House of Commons, but black depression settled on me. It helped me to talk to Clemmie about it. I dont like standing near the edge of a platform when an express train is passing through. I like to stand right back and if possible to get a pillar between me and the train. I dont like to stand by the side of a ship and look down into the water. A second's action would end everything. A few drops of desparation. And yet I dont want to go out of the world in such moments. Is much known about worry, Charles? It helps me to write down half a dozen things which are worrying me. Two of them, say, disappear, about two nothing can be done, so it's no use worrying, and two perhaps can be settled. I read an American book on the nerves, 'the Philosophy of Fate'; it interested me a great deal." I said: "Your trouble-I mean the Black Dog business-you got from your forebears. You have fought against it all your life. That is why you dislike visiting hospitals. You always aviod anything that is depressing." Winston stared at me as if i knew to much." "On one of his birthdays a few years before, in answer to my sister Diana's exclamation of wonderment at all the things he had done in his life, he asid: "I have achieved a great deal to have ahcieved nothing in the end." We were listening to the radio and reading the always generous newspaper eulogies. "How can you say that?" she said. He was silent. "There are your books," I said. "And your paintings," Diana followed. "Oh yes, yes, there are those." "And after all, there is us," we continued. "Poor comfort we know at times: and there are children who are greateful that they are alive." He acknowlaged us with a smile. . . ."
"Estragon: We always find someething, eh, Didi, to give us the impression that we exist?
Vladimir (impatiently): Yes, yes, we're magicians. But let us presevere in what we have resolved, before we forget."
Camus: "What then is that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an alien, a stranger. His exile is without remedy since he is deprived of the memory of a lost home or the hope of a promsed land. This devorce between man and his life, the actor and his setting, is properly the feeling of absurdity. All healthy men have thought of their own suicide, it can be seen, without further explanation, that there is a direct conection between this feeling and the longing for death ... The principle can be established that for a man who does not cheat what he believes to be true must determine his action. Beleif in the absurdity of existance must then dictate his conduct. It is ligitimate to wonder, clearly and without false pathos, whether a conclusion of this importance requires forsaking as rapidly as possible an imcomprehensible condition. I am speaking, of course, of men inclined to be in harmoy with themselves ... But allowance must be made for those who, without concludeing, continue questioning [suicide]. Here I am only slightly indulgeing in irony: this is the majority. I notice also that those who answer "no" act as if they thought "yes". As a matter of fact, if I accept the Nietzschean criterion, they think yes in one way or another."
Nietzsche: "What distinguishes the common nature is that it unflinchingly keeps sight of its advantage, and that this thought of purpose and advantage is even stronger than its strongest drives; not to allow these drives to lead it astray to preform inexpiditious acts - that is its wisdom and self-esteem. In comparison, the higher nature is more unreasonable - for the noble, magnanimous, and self-sacrificing person does in fact succumb to his drives; and in his best moments, his reason pauses. An animal that protects its young at the risk of its own life or during the mating period follows the female unto death does not think of danger or death; its reason likewise pauses because the pleasure in its brood or in the female and the fear of being depreived of this pleasure dominate it totally; the animal becomes stupider than it normally is - just like the person who is noble and magnanimous. Such persons have several feelings of pleasure and displeasure so strong that they reduce the intellect to silence or to servitude: at that point their heart displaces their head, and one speaks thenceforth of 'passion'. (Occassionally we also encounter the opposite, the 'reversal of passion', as it were; for example, somebody once laid his hand of Fontenelle's heart and said, 'What you have here, my dear sir, is also brains.') The unreason or odd reason of passion is what the common type dispises in the noble, especially when this passion is directed at objects whose value seems quite fantastic and arbituary. He is annoyed by the person who succumbs to the passion of the belly, but at least he comprehends the appeal that plays the tyrant in this case; he cannot comprehend how anyone could, for example, risk health and honour for the sake of a passion for knowledge. The higher natures taste is for exceptions, for things that leave most people cold and seem to lack sweetness; the higher nature has a singular value standard. Moreover, it usually believes that the idiosyncrasy of its taste is not a singular value standard; rather, it posits its values and disvalues as generally valid and so beomces incomprehensible and impractible ... Now, when such exceptional people do not themselves feel like exceptions, how can they ever understand common natures and arrive at a proper estimate if the rule! ..."
"One must not anaylise onself while having an experience."
"The preponderence of pain over pleasure is the -cause- of that fictious morality and religion: but any such preponderance funishes the criterion for decadence"
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